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But then if this be made the distinguishing property of that sort of animals, I fear a great many of those that pass for men must be reckoned into their number. There is therefore some other Will or Spirit that produces them. Fain would we suppose Him at a great distance off, and substitute some blind unthinking deputy in His stead, though (if we may believe Saint Paul) "He be not far from every one of us." But we should proceed warily in such things, for we are apt to lay too great stress on analogies, and, to the prejudice of truth, humour that eagerness of the mind whereby it is carried to extend its knowledge into general theorems. Using NetDetective you can find everything about Jamie Presly. Some, perhaps, may think the sense of seeing doth furnish them with the idea of pure space; but it is plain from what we have elsewhere shewn, that the ideas of space and distance are not obtained by that sense. A man in a ship may be said to be quiescent with relation to the sides of the vessel, and yet move with relation to the land. But I believe nobody will say that what he means by the terms soul and substance is only some particular sort of idea or sensation. I can imagine a man with two heads, or the upper parts of a man joined to the body of a horse. From what has been said the reason is plain why, to the end any theorem become universal in its use, it is necessary we speak of the lines described on paper as though they contained parts which really they do not. Jamie Presly you can find here. For as to what is said of the absolute existence of unthinking things without any relation to their being perceived, that seems perfectly unintelligible. First, it is plain philosophers amuse themselves in vain, when they inquire for any natural efficient cause, distinct from a mind or spirit. But, number being defined a "collection of units," we may conclude that, if there be no such thing as unity or unit in abstract, there are no ideas of number in abstract denoted by the numeral names and figures. Insomuch that I am content to put the whole upon this issue:- If you can but conceive it possible for one extended movable substance, or, in general, for any one idea, or anything like an idea, to exist otherwise than in a mind perceiving it, I shall readily give up the cause. And yet on the other hand it seems no less absurd to think the square, cube or other power of a positive real root, should itself be nothing at all; which they who hold infinitesimals of the first order, denying all of the subsequent orders, are obliged to maintain. I grant indeed that it is possible for us to think a body which we see change its distance from some other to be moved, though it have no force applied to it (in which sense there may be apparent motion), but then it is because the force causing the change of distance is imagined by us to be applied or impressed on that body thought to move; which indeed shews we are capable of mistaking a thing to be in motion which is not, and that is all. Jamie Presly information. We should rather wonder that men can be found so stupid as to neglect, than that neglecting they should be unconvinced of such an evident and momentous truth. Secondly, the reason why ideas are formed into machines, that is, artificial and regular combinations, is the same with that for combining letters into words. What we have here observed seems to be the chief cause why, to suppose the infinite divisibility of finite extension has been thought necessary in geometry. I do not argue against the existence of any one thing that we can apprehend either by sense or reflexion. The objects I consider, I clearly and adequately know. Hence it follows that a line in the scheme but an inch long must be spoken of as though it contained ten thousand parts, since it is regarded not in itself, but as it is universal; and it is universal only in its signification, whereby it represents innumerable lines greater than itself, in which may be distinguished ten thousand parts or more, though there may not be above an inch in it.
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